Luke 19–23

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Jesus and Zacchaeus

^19:1Jesus¹ entered Jericho² and was passing through it. ^19:2Now³ a man named Zacchaeus was there; he was a chief tax collector⁴ and was rich. ^19:3He⁵ was trying to get a look at Jesus,⁶ but being a short man he could not see over the crowd.⁷^19:4So⁸ he ran on ahead and climbed up into a sycamore tree⁹ to see him, because Jesus¹⁰ was going to pass that way. ^19:5And when Jesus came to that place, he looked up¹¹ and said to him, “Zacchaeus, come down quickly,¹² because I must¹³ stay at your house today.”¹⁴^19:6So he came down quickly¹⁵ and welcomed Jesus¹⁶ joyfully.¹⁷^19:7And when the people¹⁸ saw it, they all complained,¹⁹ “He has gone in to be the guest of a man who is a sinner.”²⁰^19:8But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give²¹ to the poor, and if²² I have cheated anyone of anything, I am paying back four times as much!” ^19:9Then²³ Jesus said to him, “Today salvation²⁴ has come to this household,²⁵ because he too is a son of Abraham!²⁶^19:10For the Son of Man came²⁷ to seek and to save the lost.”

The Parable of the Ten Minas

^19:11While the people were listening to these things, Jesus²⁸ proceeded to tell a parable, because he was near to Jerusalem,²⁹ and because they thought³⁰ that the kingdom of God³¹ was going to³² appear immediately. ^19:12Therefore he said, “A nobleman³³ went to a distant country to receive³⁴ for himself a kingdom and then return.³⁵^19:13And he summoned ten of his slaves,³⁶ gave them ten minas,³⁷ and said to them, ‘Do business with these until I come back.’ ^19:14But his citizens³⁸ hated³⁹ him and sent a delegation after him, saying, ‘We do not want this man⁴⁰ to be king⁴¹ over us!’ ^19:15When⁴² he returned after receiving the kingdom, he summoned⁴³ these slaves to whom he had given the money. He wanted⁴⁴ to know how much they had earned⁴⁵ by trading. ^19:16So⁴⁶ the first one came before him and said, ‘Sir,⁴⁷ your mina⁴⁸ has made ten minas more.’ ^19:17And the king⁴⁹ said to him, ‘Well done, good slave! Because you have been faithful⁵⁰ in a very small matter, you will have authority⁵¹ over ten cities.’ ^19:18Then⁵² the second one came and said, ‘Sir, your mina has made five minas.’ ^19:19So⁵³ the king⁵⁴ said to him, ‘And you are to be over five cities.’ ^19:20Then another⁵⁵ slave⁵⁶ came and said, ‘Sir, here is⁵⁷ your mina that I put away for safekeeping⁵⁸ in a piece of cloth.⁵⁹^19:21For I was afraid of you, because you are a severe⁶⁰ man. You withdraw⁶¹ what you did not deposit⁶² and reap what you did not sow.’ ^19:22The king⁶³ said to him, ‘I will judge you by your own words,⁶⁴ you wicked slave!⁶⁵ So you knew, did you, that I was a severe⁶⁶ man, withdrawing what I didn’t deposit and reaping what I didn’t sow? ^19:23Why then didn’t you put⁶⁷ my money in the bank,⁶⁸ so that when I returned I could have collected it with interest?’ ^19:24And he said to his attendants,⁶⁹ ‘Take the mina from him, and give it to the one who has ten.’⁷⁰^19:25But⁷¹ they said to him, ‘Sir, he has ten minas already!’⁷²^19:26‘I tell you that everyone who has will be given more,⁷³ but from the one who does not have, even what he has will be taken away.⁷⁴^19:27But as for these enemies of mine who did not want me to be their king,⁷⁵ bring them here and slaughter⁷⁶ them⁷⁷ in front of me!’ ”

The Triumphal Entry

^19:28After Jesus⁷⁸ had said this, he continued on ahead,⁷⁹ going up to Jerusalem.⁸⁰^19:29Now⁸¹ when he approached Bethphage⁸² and Bethany, at the place called the Mount of Olives,⁸³ he sent two of the disciples, ^19:30telling them,⁸⁴ “Go to the village ahead of you.⁸⁵ When⁸⁶ you enter it, you will find a colt tied there that has never been ridden.⁸⁷ Untie it and bring it here. ^19:31If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs⁸⁸ it.’ ” ^19:32So those who were sent ahead found⁸⁹ it exactly⁹⁰ as he had told them. ^19:33As⁹¹ they were untying the colt, its owners asked them,⁹² “Why are you untying that colt?” ^19:34They replied, “The Lord needs it.” ^19:35Then⁹³ they brought it to Jesus, threw their cloaks⁹⁴ on the colt,⁹⁵ and had Jesus get on⁹⁶ it. ^19:36As⁹⁷ he rode along, they⁹⁸ spread their cloaks on the road. ^19:37As he approached the road leading down from⁹⁹ the Mount of Olives,¹⁰⁰ the whole crowd of his¹⁰¹ disciples began to rejoice¹⁰² and praise¹⁰³ God with a loud voice for all the mighty works¹⁰⁴ they had seen:¹⁰⁵^19:38“Blessed is the king¹⁰⁶ who comes in the name of the Lord!¹⁰⁷ Peace in heaven and glory in the highest!” ^19:39But¹⁰⁸ some of the Pharisees¹⁰⁹ in the crowd said to him, “Teacher, rebuke your disciples.”¹¹⁰^19:40He answered,¹¹¹ “I tell you, if they¹¹² keep silent, the very stones¹¹³ will cry out!”

Jesus Weeps for Jerusalem under Judgment

^19:41Now¹¹⁴ when Jesus¹¹⁵ approached¹¹⁶ and saw the city, he wept over it, ^19:42saying, “If you had only known on this day,¹¹⁷ even you, the things that make for peace!¹¹⁸ But now they are hidden¹¹⁹ from your eyes. ^19:43For the days will come upon you when your enemies will build¹²⁰ an embankment¹²¹ against you and surround you and close in on you from every side. ^19:44They will demolish you¹²²—you and your children within your walls¹²³—and they will not leave within you one stone¹²⁴ on top of another,¹²⁵ because you did not recognize the time of your visitation from God.”¹²⁶

Cleansing the Temple

^19:45Then¹²⁷ Jesus¹²⁸ entered the temple courts¹²⁹ and began to drive out those who were selling things there,¹³⁰^19:46saying to them, “It is written, ‘My house will be a house of prayer,’¹³¹ but you have turned it into a den¹³² of robbers!”¹³³

^19:47Jesus¹³⁴ was teaching daily in the temple courts. The chief priests and the experts in the law¹³⁵ and the prominent leaders among the people were seeking to assassinate¹³⁶ him, ^19:48but¹³⁷ they could not find a way to do it,¹³⁸ for all the people hung on his words.¹³⁹

The Authority of Jesus

^20:1Now one¹ day, as Jesus² was teaching the people in the temple courts³ and proclaiming⁴ the gospel, the chief priests and the experts in the law⁵ with the elders came up⁶^20:2and said to him,⁷ “Tell us: By what authority⁸ are you doing these things?⁹ Or who it is who gave you this authority?” ^20:3He answered them,¹⁰ “I will also ask you a question, and you tell me: ^20:4John’s baptism¹¹—was it from heaven or from people?”¹²^20:5So¹³ they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why did you not believe him?’ ^20:6But if we say, ‘From people,’ all the people will stone us, because they are convinced that John was a prophet.” ^20:7So¹⁴ they replied that they did not know¹⁵ where it came from. ^20:8Then¹⁶ Jesus said to them, “Neither will I tell you¹⁷ by whose authority¹⁸ I do these things.”

The Parable of the Tenants

^20:9Then¹⁹ he began to tell the people this parable: “A man²⁰ planted a vineyard,²¹ leased it to tenant farmers,²² and went on a journey for a long time. ^20:10When harvest time came, he sent a slave²³ to the tenants so that they would give²⁴ him his portion of the crop.²⁵ However, the tenants beat his slave²⁶ and sent him away empty-handed. ^20:11So²⁷ he sent another slave. They beat this one too, treated him outrageously, and sent him away empty-handed.²⁸^20:12So²⁹ he sent still a third. They even wounded this one, and threw him out. ^20:13Then³⁰ the owner of the vineyard said, ‘What should I do? I will send my one dear son;³¹ perhaps they will respect him.’ ^20:14But when the tenants saw him, they said to one another, ‘This is the heir; let’s kill him so the inheritance will be ours!’ ^20:15So³² they threw him out of the vineyard and killed³³ him. What then will the owner of the vineyard do to them? ^20:16He will come and destroy³⁴ those tenants and give the vineyard to others.”³⁵ When the people³⁶ heard this, they said, “May this never happen!”³⁷^20:17But Jesus³⁸ looked straight at them and said, “Then what is the meaning of that which is written: ‘The stone the builders rejected has become the cornerstone’?³⁹^20:18Everyone who falls on this stone will be broken to pieces,⁴⁰ and the one on whom it falls will be crushed.”⁴¹^20:19Then⁴² the experts in the law⁴³ and the chief priests wanted to arrest⁴⁴ him that very hour, because they realized he had told this parable against them. But⁴⁵ they were afraid of the people.

Paying Taxes to Caesar

^20:20Then⁴⁶ they watched him carefully and sent spies who pretended to be sincere.⁴⁷ They wanted to take advantage of what he might say⁴⁸ so that they could deliver him up to the authority and jurisdiction⁴⁹ of the governor. ^20:21Thus⁵⁰ they asked him, “Teacher, we know that you speak and teach correctly,⁵¹ and show no partiality, but teach the way of God in accordance with the truth.⁵²^20:22Is it right⁵³ for us to pay the tribute tax⁵⁴ to Caesar⁵⁵ or not?” ^20:23But Jesus⁵⁶ perceived their deceit⁵⁷ and said to them, ^20:24“Show me a denarius.⁵⁸ Whose image⁵⁹ and inscription are on it?”⁶⁰ They said, “Caesar’s.” ^20:25So⁶¹ he said to them, “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.”⁶²^20:26Thus⁶³ they were unable in the presence of the people to trap⁶⁴ him with his own words.⁶⁵ And stunned⁶⁶ by his answer, they fell silent.

Marriage and the Resurrection

^20:27Now some Sadducees⁶⁷ (who contend that there is no resurrection)⁶⁸ came to him. ^20:28They asked him,⁶⁹ “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man⁷⁰ must marry⁷¹ the widow and father children⁷² for his brother.⁷³^20:29Now there were seven brothers. The first one married a woman⁷⁴ and died without children. ^20:30The second⁷⁵^20:31and then the third married her, and in this same way all seven died, leaving no children. ^20:32Finally the woman died too. ^20:33In the resurrection, therefore, whose wife will the woman be?⁷⁶ For all seven had married her.”⁷⁷

^20:34So⁷⁸ Jesus said to them, “The people of this age⁷⁹ marry and are given in marriage. ^20:35But those who are regarded as worthy to…

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Footnotes

1 Grk “And entering, he passed through”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
2 For location see ; ; ; ; ; .
3 Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the introduction of a new character. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis ( 1).
4 This is the one place in the NT the office of chief tax collector is noted. He would organize the other tax collectors and collect healthy commissions (see also the note on the word tax collector in 3:12).
5 Here καί (kai) has not been translated because of differences between Greek and English style.
6 Grk “He was trying to see who Jesus was.”
7 Grk “and he was not able to because of the crowd, for he was short in stature.”
8 Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.
9 A sycamore tree would have large branches near the ground like an oak tree and would be fairly easy to climb. These trees reach a height of some 50 ft (about 15 m).
10 Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.
11 Most (A [D] W [Ψ] f13 33vid 𝔐 latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ f1 579 1241 2542 co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.
12 Grk “hastening, come down.” σπεύσας (speusas) has been translated as a participle of manner.
13 I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31–32). This act of fellowship indicated acceptance.
14 On today here and in v. 9, See the note on today in .
15 Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.
16 Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
17 The participle χαίρων (chairōn) has been taken as indicating manner. Zacchaeus responded joyfully. Luke likes to mention joy as a response to what God was doing (1:14; 2:10; 10:20; 13:17; 15:5, 32; 19:37; 24:41, 52).
18 Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.
19 This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times ( διαγογγύζω). The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
20 Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31–32; 7:37–50; 15:1–2.
21 Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).
22 This is a first class condition in the Greek text. It virtually confesses fraud.
23 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative
24 This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.
25 The household is not a reference to the building, but to the people who lived within it (L&N 10.8).
26 Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.
27 The Son of Man came to seek and to save the lost is Jesus’ mission succinctly defined. See Luke 15:1–32.
28 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
29 For location see ; ; ; ; ; ; ; ; .
30 The present active infinitive δοκεῖν (dokein) has been translated as causal.
31 Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22–37 describes.
32 Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).
33 Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).
34 Note that the receiving of the kingdom takes place in the far country. This suggests that those in the far country recognize and acknowledge the king when his own citizens did not want him as king (v. 14; cf. John 1:11–12).
35 The background to this story about the nobleman who went … to receive for himself a kingdom had some parallels in the area’s recent history: Archelaus was appointed ethnarch of Judea, Samaria, and Idumea in 4 b.c., but the people did not like him. Herod the Great also made a similar journey to Rome where he was crowned King of Judea in 40 b.c., although he was not able to claim his kingdom until 37 b.c.
36 See the note on the word “slave” in .
37 That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months’ wages for an average worker based on a six-day work week.
38 Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).
39 The imperfect is intense in this context, suggesting an ongoing attitude.
40 Grk “this one” (somewhat derogatory in this context).
41 Or “to rule.”
42 Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
43 Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”
44 Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.
45 The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.
46 Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.
47 Or “Lord”; or “Master.” (and so throughout this paragraph).
48 See the note on the word “minas” in v. .
49 Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
51 The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.
52 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
53 Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.
54 Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
55 Though ten were given minas, the story stops to focus on the one who did nothing with the opportunity given to him. Here is the parable’s warning about the one who does not trust the master. This figure is called “another,” marking him out as different than the first two.
56 The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.
57 Grk “behold.”
58 Or “that I stored away.” L&N 85.53 defines ἀπόκειμαι (apokeimai) here as “to put something away for safekeeping—‘to store, to put away in a safe place.’ ”
59 The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).
60 Or “exacting,” “harsh,” “hard.”
61 Grk “man, taking out.” The Greek word can refer to withdrawing money from a bank (L&N 57.218), and in this context of financial accountability that is the most probable meaning. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “you” as subject and translating the participle αἴρεις (aireis) as a finite verb.
62 The Greek verb τίθημι (tithēmi) can be used of depositing money with a banker to earn interest (L&N 57.217). In effect the slave charges that the master takes what he has not earned.
63 Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
64 Grk “out of your own mouth” (an idiom).
65 Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”
66 Or “exacting,” “harsh,” “hard.”
67 That is, “If you really feared me why did you not do a minimum to get what I asked for?”
68 Grk “on the table”; the idiom refers to a place where money is kept or managed, or credit is established, thus “bank” (L&N 57.215).
69 Grk “to those standing by,” but in this context involving an audience before the king to give an accounting, these would not be casual bystanders but courtiers or attendants.
70 Grk “the ten minas.”
71 Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Those watching the evaluation are shocked, as the one with the most gets even more. The word “already” is supplied at the end of the statement to indicate this surprise and shock.
72 A few (D W 69 and a few versional witnesses) omit this verse either to harmonize it with Matt 25:28–29 or to keep the king’s speech seamless.
73 Grk “to everyone who has, he will be given more.” Everyone who has will be given more. Again, faithfulness yields great reward (see Luke 8:18; also Matt 13:12; Mark 4:25).
74 The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).
75 Grk “to rule over them.”
76 This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).
77 Slaughter them. To reject the king is to face certain judgment from him.
78 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
79 This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.
80 This is yet another travel note on the journey to Jerusalem. See also Luke 18:31; 19:11. Jesus does not actually enter Jerusalem until 19:45. For location see ; ; ; ; ; ; ; ; .
81 Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
82 The exact location of the village of Bethphage is not known. Most locate it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.
83 Grk “at the mountain called ‘of Olives.’ ” This form of reference is awkward in contemporary English, so the more familiar “Mount of Olives” has been used in the translation. “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
84 Grk “saying.”
85 Grk “the village lying before [you]” ( κατέναντι 2.a).
86 Grk “in which entering.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started here in the translation.
87 Grk “a colt tied there on which no one of men has ever sat.”
88 The custom called angaria allowed the impressment of animals for service to a significant figure.
89 Grk “sent ahead and went and found.”
90 Exactly as he had told them. Nothing in Luke 19–23 catches Jesus by surprise. Often he directs the action.
91 Here καί (kai) has not been translated because of differences between Greek and English style.
92 Grk “said to them.”
93 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
94 Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
96 Although ἐπεβίβασαν (epebibasan) is frequently translated “set [Jesus] on it” or “put [Jesus] on it,” when used of a riding animal the verb can mean “to cause to mount” (L&N 15.98); thus here “had Jesus get on it.” The degree of assistance is not specified.
97 Here καί (kai) has not been translated because of differences between Greek and English style.
98 The disciples initiated this action (since in 19:35 and 37 they are the subject) but the other gospels indicate the crowds also became involved. Thus it is difficult to specify the referent here as “the disciples” or “people.”
99 Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).
100 See the note on the name Mount of Olives in v. .
101 Grk “the”; the Greek article has been translated here as a possessive pronoun ( ).
102 Here the participle χαίροντες (chairontes) has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”
104 Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.
105 Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
106 Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.
107 A quotation from Ps 118:26.
108 Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Not all present are willing to join in the acclamation.
109 See the note on Pharisees in .
110 Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.
111 Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί (kai) has not been translated because of differences between Greek and English style.
112 Grk “these.”
113 This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.
114 Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
115 Grk “he.”
116 When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.
117 On this day. They had missed the time of Messiah’s coming; see v. 44.
118 Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”
119 But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31–35; 11:49–51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).
120 Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13–22; 9:1; Ezek 4:2; 26:8; Isa 29:1–4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.
121 An embankment refers to either wooden barricades or earthworks, or a combination of the two.
122 Grk “They will raze you to the ground.” The singular pronoun you refers to the city of Jerusalem personified.
123 Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.
124 (Not) one stone on top of another is an idiom for total destruction.
125 Grk “leave stone on stone.”
126 Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text. You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68–79.
127 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
128 Grk “he.”
129 Grk “the temple” (also in v. 47). The merchants (those who were selling things there) would have been located in the Court of the Gentiles.
130 Matthew (21:12–27), Mark (11:15–19) and Luke (here, 19:45–46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13–16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in for a discussion of the relationship of these accounts to one another.
131 A quotation from Isa 56:7.
132 Or “a hideout” (see L&N 1.57).
133 A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.
134 Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
135 Grk “and the scribes.” See the note on the phrase “experts in the law” in .
136 Grk “to destroy.” The action at the temple was the last straw. In their view, if Jesus could cause trouble in the holy place, then he must be stopped, so the leaders were seeking to assassinate him.
137 Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
138 Grk “they did not find the thing that they might do.”
139 All the people hung on his words is an idiom for intent, eager listening. Jesus’ popularity and support made it unwise for the leadership to seize him.
1 Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
2 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
3 Grk “the temple.”
4 Or “preaching.”
5 Or “and the scribes.” See the note on the phrase “experts in the law” in .
6 The chief priests and the experts in the law with the elders came up. The description is similar to Luke 19:47. The leaders are really watching Jesus at this point.
7 Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.
8 On this phrase, see ποῖος 2.a.γ.
9 The leadership is looking back to acts like the temple cleansing (19:45–48). How could a Galilean preacher do these things?
10 Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation.
11 John, like Jesus, was not a part of the official rabbinic order. So the question “John’s baptism—was it from heaven or from men?” draws an analogy between John the Baptist and Jesus. See Luke 3:1–20; 7:24–27. The phrase John’s baptism refers to the baptism practiced by John.
12 The plural Greek term ἀνθρώπων (anthrōpōn) is used here (and in v. 6) in a generic sense, referring to both men and women (cf. , , “of human origin”; , “from human beings”; , “merely human”). The question is whether John’s ministry was of divine or human origin.
13 Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.
14 Here καί (kai) has been translated as “so” to indicate the implied result of the dilemma Jesus’ opponents faced.
15 Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were—hypocrites. They indicted themselves when they cited only two options and chose neither of them. The point of Luke 20:1–8 is that no matter what Jesus said in response to their question they were not going to believe it and would in the end use it against him.
16 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
17 Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.
18 On this phrase, see ποῖος 2.a.γ. This is exactly the same phrase as in v. 2.
19 Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. The parable Jesus tells here actually addresses the question put to him by the leaders.
20 There are several variants here, most of which involve variations in word order that do not affect translation. However, the presence or absence of τις (tis) after ἄνθρωπος (anthrōpos), which would be translated “a certain man,” does affect translation. The witnesses that have τις include A W Θ f13 1241 2542 sy. Those that lack it include א B C D L Ψ f1 33 𝔐 it. Externally, the evidence is significantly stronger for the omission. Internally, however, there is some pause. A feature unique to Luke-Acts in the NT is to use the construction ἄνθρωπος τις (cf. 10:30; 12:16; 14:2, 16; 15:11; 16:1; 19:12; Acts 9:33). However, scribes who were familiar with this idiom may have inserted it here. In light of the overwhelming external support for the omission of τις, the shorter reading is preferred. places τις in brackets, indicating some doubts as to its authenticity.
21 The vineyard is a figure for Israel in the OT (Isa 5:1–7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11–24.
22 The leasing of land to tenant farmers was common in this period.
23 This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.
24 Instead of the future indicative δώσουσιν (dōsousin, “they will give”), most witnesses (C D W Θ Ψ f1 𝔐) have the aorist subjunctive δῶσιν (dōsin, “they might give”). The aorist subjunctive is expected following ἵνα (hina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B f13 33 579 1241 2542 ), have δώσουσιν. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see §369.2.
25 Grk “from the fruit of the vineyard.”
26 Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity. The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.
27 Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.
28 The slaves being sent empty-handed suggests that the vineyard was not producing any fruit—and thus neither was the nation of Israel.
29 Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first two slaves.
30 Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
31 Grk “my beloved son.” See comment at . The owner’s decision to send his one dear son represents God sending Jesus.
32 Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.
33 Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
34 The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34–35; 19:41–44.
35 The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11–22.
36 Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.
37 May this never happen! Jesus’ audience got the point and did not want to consider a story where the nation would suffer judgment.
38 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
39 Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20–22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kephalē gōnias) refers to a cornerstone, not a capstone. The stone the builders rejected has become the cornerstone. The use of Ps 118:22–23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Mark 12:10; Acts 4:11; 1 Pet 2:6–8; cf. also Eph 2:20). The irony in the use of Ps 118:22–23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.
40 On this term, see συνθλάω.
41 Grk “on whomever it falls, it will crush him.” This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44–45.
42 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
43 Or “The scribes” See the note on the phrase “experts in the law” in .
44 Grk “tried to lay hands on him.”
45 Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
46 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
47 Grk “righteous,” but in this context the point is their false sincerity.
48 Grk “so that they might catch him in some word.”
49 This word is often translated “authority” in other contexts, but here, in combination with ἀρχή (archē), it refers to the domain or sphere of the governor’s rule (L&N 37.36).
50 Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.
51 Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.
52 Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question was specifically designed to trap Jesus.
53 Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see §409.3.
54 This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence—‘tribute tax.’ ”
55 Or “to the emperor” (“Caesar” is a title for the Roman emperor).
56 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
57 Or “craftiness.” The term always has negative connotations in the NT (1 Cor 3:19; 2 Cor 4:2; 11:3; Eph 4:14).
58 Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dēnarion) has been translated simply as “silver coin” with an explanatory note. A denarius was a silver coin worth approximately one day’s wage for a laborer. The fact that the leaders had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar, the Roman emperor, on it.
59 Or “whose likeness.” In this passage Jesus points to the image (Grk εἰκών, eikōn) of Caesar on the coin. This same Greek word is used in Gen 1:26 () to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.
60 Grk “whose likeness and inscription does it have?”
61 Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.
62 Jesus’ answer to give to Caesar the things that are Caesar’s and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.
63 Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.
64 On this term, see ἐπιλαμβάνομαι 3.
65 Grk “to trap him in a saying.”
66 Or “amazed.”
67 The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, 2.8.2 [2.119], 2.8.14 [2.164–166]; 13.5.9 [13.171–173], 13.10.6 [13.293–298], 18.1.2 [18.11], 18.1.4 [18.16–17], 20.9.1 [20.199]; 2 [10–11]). They also did not believe in resurrection or in angels, an important detail in v. 36. See also Matt 3:7, 16:1–12, 22:23–34; Mark 12:18–27; Acts 4:1, 5:17, 23:6–8.
68 This remark is best regarded as a parenthetical note by the author.
69 Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
70 Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so , ).
71 The use of ἵνα (hina) with imperatival force is unusual ( §470.1).
72 Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).
73 A quotation from Deut 25:5. Because the OT quotation does not include “a wife” as the object of the verb, it has been left as normal type. This practice is called levirate marriage (see also Ruth 4:1–12; , Yevamot; Josephus, 4.8.23 [4.254–256]). The levirate law is described in Deut 25:5–10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.
74 Grk “took a wife” (an idiom for marrying a woman).
75 Most (A W Θ Ψ f1, 13 33 𝔐 lat) have the words, “took the wife and this one died childless” after “the second.” But this looks like a clarifying addition, assimilating the text to Mark 12:21. In light of the early and diverse witnesses that lack the expression (א B D L 0266 892 1241 co), the shorter reading should be considered authentic.
76 The point is a dilemma. In a world arguing a person should have one wife, whose wife will she be in the afterlife? The question was designed to show that (in the opinion of the Sadducees) resurrection leads to a major problem.
77 Grk “For the seven had her as wife.”
78 Here καί (kai) has been translated as “so” to indicate that Jesus’ response is a result of their framing of the question.
79 Grk “sons of this age” (an idiom, see L&N 11.16). The following clause which refers to being “given in marriage” suggests both men and women are included in this phrase.